Tultusceptru de libro domni Metobii

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The entire text as it appears on folio 185v of the Codex of Roda[1]

Tultusceptru de libro domni Metobii is a short

Codex of Roda.[3] Although the codex was compiled in the late 10th century, the Tultusceptru was added between about 1030 and 1060.[4]

Textual history

The Codex of Roda was copied in the late 10th or early 11th century in the

Kingdom of Pamplona.[5] In the codex, the Tultusceptru comes immediately before the Chronica Prophetica. It belongs to a series of texts, including the Chronica, that Rodrigo Furtado groups together as the "Prophetic collection". Its purpose is thus to defend the prophecy in the Chronica that the Muslims would be expelled from Iberia.[6] The meaning of its title—Tultusceptru from the Book of Lord Metobius—is a mystery.[7][8] Tultusceptru may be a corruption of tultum excerptum, Latin for "extract taken from" (reading tultum as a form of tollo).[7][9] The Metobius of the title probably refers to the Apocalypse of Pseudo-Methodius, but there is nothing in that work that remotely corresponds to the Tultusceptru.[9]

Certain errors in the text suggest that the scribe who copied the Tultusceptru in the Codex of Roda had difficulty reading the text in front of him.[10] The text was probably originally written in Iberia, most likely in al-Andalus before being brought north to Asturias.[10][11] The author was evidently familiar with Islamic practice.[11]

Synopsis and analysis

According to the Tultusceptru, a Christian bishop named Osius was told by an angel to "go and speak to my satraps who dwell in Erribon," that is,

Yathrib (Medina).[12] "But he was weak and was about to be summoned by the Lord."[13] Therefore, he sent a young monk named Ozim to take the message, but in Erribon he was met by an evil angel, who renamed him "Mohomad" and told him to tell the people of Erribon to recite the words Alla occuber alla occuber situ leila citus est Mohamet razulille. "And so", the account concludes, "what was to be a vessel of Christ became a vessel of Mammon to the perdition of [Ozim's] soul; and all those who converted to the error and all those who, through his persuasion, shall be, are numbered among the company of hell."[12]

The words the evil angel told Ozim to say are a somewhat garbled Latin rendering of the

ʿaẓīm (great)[12] or perhaps from the name of Muḥammad's clan, the Hāshim.[14]

In its basic outline, the Tultusceptru is a version of the eastern story of Bahira, the monk who discovered Muḥammad in various accounts, both Christian and Islamic. The name Bahira has been replaced by Osius, which is probably an allusion to the heretical Bishop Hosius of Corduba.[10] In the Tultusceptru, the bishop is orthodox, the angel that appears to him authentic and the intended message the true gospel. In the words of Kenneth Wolf, "the Tultusceptru is the tragic story of a pure revelation lost forever" that "stops well short of blaming Muḥammad for leading" the people of Medina to Hell.[15]

Influence

The Tultusceptru narrative re-appears in two 11th-century sources, Aimeric of Angoulême and Siguinus.[16][17] They record how a bishop named Osius sent a certain Ocin to bring a people the gospel only have him corrupted by a demon and renamed Muḥammad.[16]

Notes

  1. ^ Furtado 2020, p. 65.
  2. ^ a b Tolan 2010.
  3. ^ Wolf 1990, p. 89.
  4. ^ Wolf 2014a, p. 17 n18.
  5. ^ Furtado 2020, pp. 46–47.
  6. ^ Furtado 2020, p. 55.
  7. ^ a b Wolf 2014a, p. 16 n15.
  8. ^ Yolles & Weiss 2018, p. x.
  9. ^ a b Vázquez de Parga 1971, p. 152.
  10. ^ a b c Christys 2002, p. 63.
  11. ^ a b Díaz y Díaz 1970, p. 162.
  12. ^ a b c d e Hoyland 1997, pp. 515–516.
  13. ^ Wolf 2014a, p. 17.
  14. ^ Wolf 2014a, p. 18.
  15. ^ Wolf 2014a, p. 19.
  16. ^ a b González Muñoz 2011.
  17. ^ Yolles & Weiss 2018, p. xxvi.

Bibliography

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